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■ 로마서 13장
1. 각 사람은 위에 있는 권세들에게 굴복하라 권세는 하나님께로 나지 않음이 없나니 모든 권세는 다 하나님의 정하신 바라
Let every soul be subject unto the higher powers . For there is no power but of God : the powers that be are ordained of God .
2. 그러므로 권세를 거스리는 자는 하나님의 명을 거스림이니 거스리는 자들은 심판을 자취하리라
Whosoever therefore resisteth the power , resisteth the ordinance of God : and they that resist shall receive to themselves damnation .
3. 관원들은 선한 일에 대하여 두려움이 되지 않고 악한 일에 대하여 되나니 네가 권세를 두려워하지 아니하려느냐 선을 행하라 그리하면 그에게 칭찬을 받으리라
For rulers are not a terror to good works , but to the evil . Wilt thou then not be afraid of the power ? do that which is good , and thou shalt have praise of the same :
4. 그는 하나님의 사자가 되어 네게 선을 이루는 자니라 그러나 네가 악을 행하거든 두려워하라 그가 공연히 칼을 가지지 아니하였으니 곧 하나님의 사자가 되어 악을 행하는 자에게 진노하심을 위하여 보응하는 자니라
For he is the minister of God to thee for good . But if thou do that which is evil , be afraid ; for he beareth not the sword in vain : for he is the minister of God , a revenger to execute wrath upon him that doeth evil .
5. 그러므로 굴복하지 아니할 수 없으니 노를 인하여만 할 것이 아니요 또한 양심을 인하여 할 것이라
Wherefore ye must needs be subject , not only for wrath , but also for conscience sake .
6. 너희가 공세를 바치는 것도 이를 인함이라 저희가 하나님의 일꾼이 되어 바로 이 일에 항상 힘쓰느니라
For for this cause pay ye tribute also : for they are God’s ministers , attending continually upon this very thing .
7. 모든 자에게 줄 것을 주되 공세를 받을 자에게 공세를 바치고 국세 받을 자에게 국세를 바치고 두려워할 자를 두려워하며 존경할 자를 존경하라
Render therefore to all their dues : tribute to whom tribute is due; custom to whom custom ; fear to whom fear ; honour to whom honour .
8. 피차 사랑의 빚 외에는 아무에게든지 아무 빚도 지지 말라 남을 사랑하는 자는 율법을 다 이루었느니라
Owe no man any thing , but to love one another : for he that loveth another hath fulfilled the law .
9. 간음하지 말라, 살인하지 말라, 도적질하지 말라, 탐내지 말라 한 것과 그 외에 다른 계명이 있을지라도 네 이웃을 네 자신과 같이 사랑하라 하신 그 말씀 가운데 다 들었느니라
For this , Thou shalt not commit adultery , Thou shalt not kill , Thou shalt not steal , Thou shalt not bear false witness , Thou shalt not covet ; and if there be any other commandment , it is briefly comprehended in this saying , namely , Thou shalt love thy neighbour as thyself .
10. 사랑은 이웃에게 악을 행치 아니하나니 그러므로 사랑은 율법의 완성이니라
Love worketh no ill to his neighbour : therefore love is the fulfilling of the law .
11. 또한 너희가 이 시기를 알거니와 자다가 깰 때가 벌써 되었으니 이는 이제 우리의 구원이 처음 믿을 때보다 가까웠음이니라
And that , knowing the time , that now it is high time to awake out of sleep : for now is our salvation nearer than when we believed .
12. 밤이 깊고 낮이 가까웠으니 그러므로 우리가 어두움의 일을 벗고 빛의 갑옷을 입자
The night is far spent , the day is at hand : let us therefore cast off the works of darkness , and let us put on the armour of light .
13. 낮에와 같이 단정히 행하고 방탕과 술 취하지 말며 음란과 호색하지 말며 쟁투와 시기하지 말고
Let us walk honestly , as in the day ; not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying .
14. 오직 주 예수 그리스도로 옷 입고 정욕을 위하여 육신의 일을 도모하지 말라
But put ye on the Lord Jesus Christ , and make not provision for the flesh , to fulfil the lusts thereof.
■ 주석 보기
【롬13:1 JFB】롬13:1-14. Same Subject Continued—Political and Social Relations—Motives.
1, 2. Let every soul—every man of you
be subject unto the higher powers—or, "submit himself to the authorities that are above him."
For there is no power—"no authority"
but of God: the powers that be are ordained of God—"have been ordained of God."
【롬13:1 CWC】1. In the sixth chapter Paul revealed the secret of experimental sanctification as the yielding of one's self unto God, in which case sin would not have dominion over one, while in the 8th he showed the Divine process of that sanctification as the work of the Holy Spirit in the believer. Having now finished the doctrinal part of his epistle, he returns to what he then said (c. 6), and exhorts to that yielding on the ground of the "mercies of God" of which he had been speaking throughout (12:1, 2). The presenting of our bodies is the same as the yielding of our members in chapter 6. This exhortation is followed by a promise that we shall not be "conformed to this world," but be "transformed by the renewing of your mind." In other words the Holy Spirit will do His work in us as the result of which we shall experience, i. e., do, the "good, acceptable and perfect will of God."
2. The verses, and indeed the chapters that follow to the end of the epistle, indicate the ways in which this will should be done: (1) In the exercise of spiritual gifts as members of the body of Christ (vv. 3-8); in our social duties as Christian brethren (vv. 9-16); (3) in our general conduct towards the world (vv. 17-21); (4) in our subjection to human governments (13:1-14); and (5) in our ecclesiastical relations concerning doubtful things (14:1-15:13).
3. This last will repay further exposition. "Him that is weak in the faith," is the Christian brother with scruples on matters of Christian practice, such as the eating of meats and the observance of fast days (14:1-9). He is not to be denied fellowship on that ground, since he is thus walking out of regard to God's honor. On the other hand, he is not to judge the brother who does not see the particular matter just as he does. The whole question of judging or criticising one another then comes under review (vv. 10-11), after which the apostle turns to the consideration of the "strong" brother who does not possess these scruples. He has a right to his Christian liberty in the premises, but he should not press it to the point of "stumbling" his weaker brother (vv. 13-18), but seek peace (vv. 19-21). If he has the "faith" to believe that he is at liberty as a Christian to do thus and so, let that be a matter between him and God, but let him be careful lest in openly exercising that faith or Christian privilege he does not bring himself under self-judgment (v. 22). If he has a doubt about his liberty in the premises, he had better not "eat," as that will thus condemn him. To insist on his liberty when he is in doubt about it is "sin." The better plan is to follow Christ's example (15:1-4), which is the apostle's prayer for them (vv. 5-7). [The difficulty as to the strong and the weak had probably arisen between the Jews and Gentiles, which may explain the remaining verses of this section (vv. 8-13)].
4. The epistle concludes as follows: (a) A reference to the apostle's special ministry to the Gentiles (15:14-21); (b) another expression of his desire and purpose to visit Rome (vv. 23-33); (c) individual remembrances, in which it is interesting to observe the references to Paul's personal acquaintances and relatives (16:1-16); (d) a warning and exhortation (vv. 17-20); (e) friendly greetings, a benediction and an ascription of praise to God (vv. 21-27).
In this last, Paul incidentally mentions "my Gospel," and also "the mystery which was kept secret since the world began, but now is made manifest" (vv. 25, 26). Just what this "mystery" is as distinguished from the "Gospel," will appear more particularly in the epistles to the churches at Ephesus and Colosse, although chapter 6 of this epistle gave us an introduction to it in the believers' identification with Christ. The full truth of the mystery is found in a right conception of the church of Christ as distinguished from the kingdom of Israel, and the union of Jew and Gentile believers in this age in that mystical body of which Christ is the Head.
【롬13:1 MHCC】The grace of the gospel teaches us submission and quiet, where pride and the carnal mind only see causes for murmuring and discontent. Whatever the persons in authority over us themselves may be, yet the just power they have, must be submitted to and obeyed. In the general course of human affairs, rulers are not a terror to honest, quiet, and good subjects, but to evil-doers. Such is the power of sin and corruption, that many will be kept back from crimes only by the fear of punishment. Thou hast the benefit of the government, therefore do what thou canst to preserve it, and nothing to disturb it. This directs private persons to behave quietly and peaceably where God has set them, 딤전2:1, 2. Christians must not use any trick or fraud. All smuggling, dealing in contraband goods, withholding or evading duties, is rebellion against the express command of God. Thus honest neighbours are robbed, who will have to pay the more; and the crimes of smugglers, and others who join with them, are abetted. It is painful that some professors of the gospel should countenance such dishonest practices. The lesson here taught it becomes all Christians to learn and practise, that the godly in the land will always be found the quiet and the peaceable in the land, whatever others are.
【롬13:2 JFB】2. Whosoever therefore resisteth the power—"So that he that setteth himself against the authority."
resisteth the ordinance of God; and they that resist shall receive to themselves damnation—or, "condemnation," according to the old sense of that word; that is, not from the magistrate, but from God, whose authority in the magistrate's is resisted.
【롬13:3 JFB】3, 4. For rulers are not a terror to good works—"to the good work," as the true reading appears to be
but to the evil.
【롬13:4 JFB】4. he beareth not the sword in vain—that is, the symbol of the magistrate's authority to punish.
【롬13:5 JFB】5. Wherefore ye must needs be subject, not only for wrath—for fear of the magistrate's vengeance.
but also for conscience' sake—from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism—such as flourished when this was written, under the Emperor Nero—to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.
【롬13:6 JFB】6, 7. For, for this cause pay ye—rather, "ye pay"
tribute also—that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."
for they are God's ministers, attending continually upon this very thing—"to this very thing."
【롬13:7 JFB】7. Render therefore to all their dues—From magistrates the apostle now comes to other officials, and from them to men related to us by whatever tie.
tribute—land tax.
custom—mercantile tax.
fear—reverence for superiors.
honour—the respect due to persons of distinction.
【롬13:8 JFB】8. Owe no man anything, but to love one another—"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge].
for he that loveth another hath fulfilled the law—for the law itself is but love in manifold action, regarded as matter of duty.
【롬13:8 MHCC】Christians must avoid useless expense, and be careful not to contract any debts they have not the power to discharge. They are also to stand aloof from all venturesome speculations and rash engagements, and whatever may expose them to the danger of not rendering to all their due. Do not keep in any one's debt. Give every one his own. Do not spend that on yourselves, which you owe to others. But many who are very sensible of the trouble, think little of the sin, of being in debt. Love to others includes all the duties of the second table. The last five of the ten commandments are all summed up in this royal law, Thou shalt love thy neighbour as thyself; with the same sincerity that thou lovest thyself, though not in the same measure and degree. He that loves his neighbour as himself, will desire the welfare of his neighbour. On this is built that golden rule, of doing as we would be done by. Love is a living, active principle of obedience to the whole law. Let us not only avoid injuries to the persons, connexions, property, and characters of men; but do no kind or degree of evil to any man, and study to be useful in every station of life.
【롬13:9 JFB】9. For this, &c.—better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.
【롬13:10 JFB】10. Love worketh no ill to his—or, "one's"
neighbour; therefore, &c.—As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.
【롬13:11 JFB】11. And that—rather, "And this [do]"
knowing the time, that now it is high time—literally, "the hour has already come."
to awake out of sleep—of stupid, fatal indifference to eternal things.
for now is our salvation—rather, "the salvation," or simply "salvation."
nearer than when we—first
believed—This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.
【롬13:11 MHCC】Four things are here taught, as a Christian's directory for his day's work. When to awake; Now; and to awake out of the sleep of carnal security, sloth, and negligence; out of the sleep of spiritual death, and out of the sleep of spiritual deadness. Considering the time; a busy time; a perilous time. Also the salvation nigh at hand. Let us mind our way, and mend our pace, we are nearer our journey's end. Also to make ourselves ready. The night is far spent, the day is at hand; therefore it is time to dress ourselves. Observe what we must put off; clothes worn in the night. Cast off the sinful works of darkness. Observe what we must put on; how we should dress our souls. Put on the armour of light. A Christian must reckon himself undressed, if unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations, and the assaults of this present evil world. Put on Christ; that includes all. Put on righteousness of Christ, for justification. Put on the Spirit and grace of Christ, for sanctification. The Lord Jesus Christ must be put on as Lord to rule you as Jesus to save you; and in both, as Christ anointed and appointed by the Father to this ruling, saving work. And how to walk. When we are up and ready, we are not to sit still, but to appear abroad; let us walk. Christianity teaches us how to walk so as to please God, who ever sees us. Walk honestly as in the day; avoiding the works of darkness. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts these all together, 잠23:29–35. See what provision to make. Our great care must be to provide for our souls: but must we take no care about our bodies? Yes; but two things are forbidden. Perplexing ourselves with anxious, encumbering care; and indulging ourselves in irregular desires. Natural wants are to be answered, but evil appetites must be checked and denied. To ask meat for our necessities, is our duty, we are taught to pray for daily bread; but to ask meat for our lusts, is provoking God, 시78:18.
【롬13:12 JFB】12. The night—of evil
is far spent, the day—of consummated triumph over it
is at hand: let us therefore cast off—as a dress
the works of darkness—all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.
and let us put on the armour of light—described at length in 엡6:11-18.
【롬13:13 JFB】13. Let us walk honestly—"becomingly," "seemingly"
as in the day—"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (살전5:5): let us therefore only do what is fit to be exposed to the light of such a day."
not in rioting and drunkenness—varied forms of intemperance; denoting revels in general, usually ending in intoxication.
not in chambering and wantonness—varied forms of impurity; the one pointing to definite acts, the other more general.
not in strife and envying—varied forms of that venomous feeling between man and man which reverses the law of love.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.